[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 6.3 # 法華玄義釋籤 6.3 法華玄義釋籤 6.3 - **Language:** Classical Chinese ### [6.3](https://indike.org/pramana/in.bauddha.taisho.1717.6.3) 次正明二諦者，於中為四：先明來意，次明功能，三「所言」下廣釋，四「問答」下問答料簡。初文者，凡諸釋義或從廣之略、或先略後廣，從略即預用跨節，從廣則教門當分，故略言之唯一法性以對無明，無明是迷真之始，法性則全指無明無始時來奚甞非真，未發心前無真不俗，秖點一法，二諦宛然。俗即百界千如，真即同居一念，仍顯相異，義理雖足其如麁淺，聞之墮苦，故佛於一代曲開七重、二十一重以赴物情，使佛本懷暢、使物宿種遂故。以下二門判之開之，意如前說。 > Next is the proper clarification of the two truths, which contains four parts: first, clarifying the intention of their occurrence; second, clarifying their function; third, from "that which is called..." onwards, extensive explanation; fourth, from "questions and answers..." onwards, analysis through questions and answers. As for the first text, in all explanations of doctrine, one either goes from the extensive to the brief, or begins briefly and then becomes extensive; going toward the brief applies cross-sectional surpassing in advance, while going toward the extensive adheres to the individual limits of the doctrinal teachings. Therefore, to state it briefly, there is only the single dharma-nature paired against fundamental ignorance. Fundamental ignorance is the beginning of delusion regarding the real; the dharma-nature points entirely to fundamental ignorance—from time without beginning, when has it ever not been real? Before generating the mind \[for bodhi\], there is no real that is not conventional; just pointing to a single dharma, the two truths are distinctly complete. The conventional is the hundred realms and thousand suchnesses; the real is coexisting in a single thought-moment; yet their marks are still shown to be distinct. Although its principle is complete, as it is coarse and shallow, hearing it leads to falling into suffering; therefore, throughout his lifetime, the Buddha accommodationally opened seven tiers and twenty-one tiers to respond to the emotional capacities of beings, so that the Buddha's original intent might be expressed and the past seeds of beings might be fulfilled. Classifying them and opening them according to the following two gates: the intention is as explained before. > — English (machine translation) (machine translation) - [Previous: 6.2](https://indike.org/pramana/in.bauddha.taisho.1717.6.2) - [Next: 6.4](https://indike.org/pramana/in.bauddha.taisho.1717.6.4) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1717.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.6.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.6.3](https://indike.org/pramana/in.bauddha.taisho.1717.6.3) · Pramāṇa